The most common introductory example we use when we teach kids about interdependent ecosystems is insects. They may seem gross and small compared to the charismatic megafauna, we say, but insects play all sorts of important roles: pollinating plants, breaking down organic matter, feeding bigger animals. Without insects the whole web would collapse. I don’t think many of us who have given this lesson actually contemplated the mass death of the world’s insects as a possibility, imminent or otherwise. We should have.

A new study in the journal Biological Conservation takes a look at the global status of entomofauna (insects), and the picture is not good. The topline finding is that over 40 percent of insect species are threatened with extinction. That’s a situation hard to describe without sounding like a heavy metal concert billing. (Megadeath, Ecocide, etc.) And the lesson about the ecosystem wasn’t wrong: Without insects, Earth’s environment as we’ve become familiar with it is toast. Even our apocalyptic thought experiments are coming true.

The trouble with combating climate change, we’re often told, is that it’s hard to imagine, hard to see. The philosopher Timothy Morton calls climate change a “hyperobject”: It’s so widely distributed and conceptually sticky that we can’t really perceive it except in partial local instances. “When you feel raindrops falling on your head, you are experiencing climate, in some sense. In particular you are experiencing the climate change known as global warming,” Morton wrote in 2010. “But you are never directly experiencing global warming as such.” Humans don’t have the right sensory faculties.

Maybe it was possible to think that way in 2010, but, less than a decade later, I think many of us have developed the ability to see global warming. We are no longer empiricists who route information through our senses to our brain for analysis; we’re conspiracy theorists, every raindrop or sunbeam encountered as hyperobject. Now the totality hits us first. At the beginning of this essay, I didn’t say the insects were being killed off by global warming—but didn’t you assume it?

To people who don’t feel the omnipresence of global warming, people like me sound off. Not necessarily because they refuse to believe the data, I think, but because some of us are no longer bothering with the scientific method. We’re not analyzing evidence to develop a theory; we are convinced of what’s happening before we hear the particulars. Our question is not whether today’s forecast reflects climate change, but how. And we’re not wrong.

Since global warming is a fact and in one way or another an imminent threat to the well-being of every living thing known to mankind (including us), I think our increased ability to perceive it represents progress. The positivist method is not the only way to produce knowledge, and though “science” gets a lot of credit for sounding the alarm on climate change, it has been comparatively slow on the uptake. If we pay any attention at all, we can see and feel and hear that nature’s cycles are broken, and some peoples have understood for centuries that a society built on extraction and accumulation would burn the whole planet alive. Western science has a lot of nerve showing up just as we’re on the precipice of a biospheric death spiral to brandish some graphs and offer to block out the sun just a little.

“Indigenous peoples have witnessed continual ecosystem and species collapse since the early days of colonial occupation,” says Leanne Betasamosake Simpson, an activist/scholar from the Nishnaabeg nation and author most recently of the book As We Have Always Done: Indigenous Freedom Through Radical Resistance. “We should be thinking of climate change as part of a much longer series of ecological catastrophes caused by colonialism and accumulation-based society.”

Leanne Betasamosake Simpson.

(Photo: Courtesy of Leanne Betasamosake Simpson)

From this perspective, it’s a mistake to think of global warming in historical isolation, as merely the carbon cycle gone awry thanks to an excess of CO2 emissions. Climate change is the name we’ve given to the constellation of ecological crises that emerge as capitalist modernity runs out of new places to despoil.

For the insects, today’s crisis stems not just from temperature change (which is, of course, a contributing factor) but also from other associated environmental practices: the conversion of land for intensive agriculture, the widespread use of pesticides, and the reckless introduction of invasive species. Matt Shardlow, chief executive officer of the conservation non-profit Buglife, told the Guardian that unconsidered factors like light pollution could be more harmful to insects than we’re imagining. These aren’t problems that can be solved by decarbonization, no matter how many green jobs are attached. Our whole way of life has to change.

Insofar as mainstream American society reckons with indigenous intellectual/scientific practices, it’s as “non-overlapping magisteria,” i.e. if they’re true then they’re not true in a way that would directly challenge our truths. So when Simpson speaks of the need for “ethical systems that promote the diversity of life,” I think most Americans would understand “diversity of life” as an unquantifiable abstraction that we can translate into liberal ideals like interpersonal tolerance and non-conformity. But what if we took it literally instead?

The mass death of insects is an observable and measurable disrespect for the diversity of life on Earth, to which we can and should compare other patterns of human practice.

“Indigenous knowledge systems are rigorous, they pursue excellence, they are critical and comprehensive,” Simpson says. “The global roots of the climatic crisis and the exploitation of natural resources are issues indigenous peoples have been speaking out against for hundreds of years.” The proof is in the pudding: Colonists were warned by word and weapon that a system of individual land ownership would lead to ecological apocalypse, and here we are. What more could you ask from a system of truth and analysis than to alert you to a phenomenon like climate change before it occurs, with enough time to prevent it? That is significantly more than colonial science has offered.

The devaluation of indigenous political thought has nothing to do with its predictive ability. The ruling class produced by accumulation society simply will not put its own system up for debate. Thus the climate change policies we discuss—even and perhaps in particular the Green New Deal—take for granted not just the persistence of commodity accumulation, but its continued growth. As the economists Enno Schröder and Servaas Storm complain in their analysis of proposals for “green growth”: “The belief that any of this half-hearted tinkering will lead to drastic cuts in CO2 emissions in the future is plain self-deceit.” Economic output as we understand it, they say, must shrink.

If the indigenous critique sounds like an anti-capitalist one, it should. Drawing on the work of communist Glen Coulthard from the Yellowknives Dene First Nation, Simpson recognizes the language of Marxism as her own. “There is an assumption that socialism and communism are white and that indigenous peoples don’t have this kind of thinking,” she writes. “To me, the opposite is true.” In As We Have Always Done, Simpson makes a gentle case for non-native comrades to follow this lead. For their part, contemporary Marxist scholars like Silvia Federici and Harry Harootunian have been reassessing doctrinaire ideas about the progressive nature of capitalism and the supposed backwardness of indigenous societies, a line of revision that’s supported by recent changes to anthropological assumptions regarding the sophistication of pre-colonial technology and social organization.

Green growth, even in its social-democratic versions, isn’t going to save the insects. But there exist alternative examples for the left, and for the world. While America’s beehives are bare, Cuba’s are thriving, which led to the tragicomically western Economistheadline: “Agricultural backwardness makes for healthy hives.” “We” are just now reactivating the millenia-old Mayan practice of harvesting from wild stingless bees (“meliponiculture”), which used to produce an unimaginably large variety of honeys. These entomological examples support Nikitah Okembe-RA Imani’s audacious claim about the history of African thought: Those who study what has been suppressed can see the future.

As for what is to be done about climate change, there’s no real mystery. “The issue is that accumulation-based societies don’t like the answers we come up with because they are not quick technological fixes, they are not easy,” Simpson says. “Real solutions require a rethinking of our global relationship to the land, water, and to each other. They require critical thinking about our economic and political systems. They require radical systemic change.”

To this end, Simpson has called for a shift in focus from indigenous cultural resurgence to the anti-colonial struggle for territory. That unsurrendered conflict has continued for hundreds of years, and we should view our living history in its firelight. The best environmental policy America can pursue is to start giving back the land.

[Malcolm Harris is a writer based in Philadelphia and the author of Kids These Days: Human Capital and the Making of Millennials.]

When Crabb breaks bread with the Morrisons and Macklins of the world she helps further marginalise the people being punished by their policies, writes Amy McQuire.

ABC journalist Annabel Crabb last night began her sickeningly sweet profile of former Immigration Minister and current Treasurer Scott Morrison like this: “People describe Scott Morrison as ambitious, hard-line, even arrogant. But I’ve also heard compassionate, devout and a rabid Tina Arena fan. Clearly the man requires some further investigation.”

Well, yes, he does require further investigation, but probably not on his infatuation with outdated popstars (no offence to Tina, of course).

Crabb has been hosting her cooking show Kitchen Cabinet for five seasons now, and no one has pulled her up on the fact it’s about as nutrient rich as the majority of her desserts. She fluffs her way through interviewing some of the most powerful people in Australia by coating their numerous acts of structural violence with sugar frosting, and expecting us to become so dizzy on sugar highs that we can’t process their numerous failures.

It’s akin to spending a life gorging on sweets and then finding out later you have diabetes. This insidious spread of propaganda, soft interviews with hard-line politicians who wield enormous power over the lives of the most vulnerable, is sold as a fun, light-hearted look into the lives of the people we elect. But this taxpayer-funded sycophantic date with power will end up making us all sick. It completely dumbs down debate and again re-ingrains the perception that politicians are just like us, while the people their policies hurt, aren’t. They are the others who don’t dine with famous journalists on television.

Morrison is only the most recent example of this sycophancy, and Crabb’s episode last night with the former Immigration Minister rightly raised the temperature of many.

It began with Crabb greeting Morrison at the door of his holiday home with roses.

“This is amazing; this is the first time I’ve been greeted with flowers, sort of like the Cabinet Bachelor or something!” Annabel exclaimed as both exchanged a series of Cheshire Cat grins at each other.

Crabb seemed to think we actually cared about why Morrison began cooking as he made his ‘scomosas’ and Sri Lankan curry, because apparently he had fallen in love with ‘Indian and Sri Lankan food’ while on a trip to the country as shadow minister. Obviously, he had not fallen similarly in love with the people, enough to show any semblance of compassion to those who still remain under persecution.

Crabb smiled intently, her eyes glistening, as Morrison told her since he became Social Services Minister and later Treasurer, he has a lot more free time. This is evidently because selling internationally condemned human rights abuses that have left deep scars of trauma on so many lives used to take up a lot of his free time. Now he can spend more of it with his family, while the victims of his policies wallow in detention centres in Nauru and Manus Island, living a life far removed from his own.

“I had quite a significant trip with Julie Bishop and Michael Keenan while we were in opposition… we were over there obviously working with the then Sri Lankan government in how we would be pursuing our policies with them… it was a really important trip, and we went and had this meal at this fairly dodgy restaurant… and it sort of said to me, wherever you went in Sri Lanka the food was fantastic,” Morrison says.

That trip was undertaken in 2013. Morrison used a press conference when he returned to justify his party’s hard-line policy to ‘stop the boats’, which would later help them win an election. He was adamant Sri Lankan boats wouldn’t cross Australian borders.

“They won’t cross our borders, they’ll be intercepted outside of our sea border and we’ll be arranging for their return to Sri Lanka.”

This came at a time when Triggs told the media up to 128 children had self-harmed at Christmas Island over a 15-month period. Crabb didn’t ask about this. Instead she let it slide, because Morrison sure can cook a mean Sri Lankan curry! He even makes his own chapatis!

“What! You’re making your own chapatis?!! What a renaissance man you are!” Crabb exclaims.

A renaissance man with a talent for locking up traumatised children.

Crabb wasn’t interested in that of course, because this show is about humanising Morrison, while the thousands of vulnerable asylum seekers who have been incarcerated for seeking refuge remain faceless and nameless, tucked behind bars thousands of kilometres so they become ‘others’, less than people.

Crabb asks Morrison about his demeanour while delivering ‘militaristic and impassive’ press conferences as Immigration Minister. She says “I’m interested because I can’t be the only person who watched you on the telly and thought, I wonder what it feels like to be that person?”

The only problem is – he isn’t. He is a man with a great deal of power who can perpetrate acts of structural violence that irrevocably change the lives of our most vulnerable with largely no sanction or accountability.

Crabb’s questioning, her curiosity about how Morrison must be feeling as he rolls out sociopathic border patrol policies and slanders people like Triggs shows that, as a journalist, her allegiances lie with propping up power rather than speaking truth to it.

I’m just wondering if she would ever think to ask that of an asylum seeker stuck in Nauru? Would she ask “I’m interested, because I’m not the only person who wonders, what it feels like to be that person?” Has she ever thought to ask that of those who are crying out for help, who are the victims of Morrison and his cronies? Would she cook a cake for them?

I’ve never liked the format of Kitchen Cabinet, but my disgust was heightened when in 2013, Crabb interviewed then Indigenous Affairs Minister Jenny Macklin, who coincidently also made a curry.

Macklin was a minister who continued the greatest human rights abuse in Indigenous affairs in modern history – the NT intervention, a policy which led to a quadrupling in self-harm and suicide rates, and a severe feeling of disempowerment. At the same time she tried to sell her government as one that wanted to ‘reset the relationship’ with Aboriginal and Torres Strait Islanders. During the Rudd and Gillard governments – the time Macklin served as minister – the gap in life expectancy widened, the employment gap widened, Aboriginal children were removed at exponential rates, and Australia continued to jail more black men, women, and children.

Of course, none of that mattered to Crabb, who was more excited about the contents of Macklin’s spice drawer. Macklin never gave interviews to Aboriginal media, who would question her on her complete failure and the devastating consequences of her government’s policies. In fact, she would often only talk to sympathetic media, like The Australian. She once walked out in a huff from an interview with one of my closest friends – Kamilaroi journalist Chris Munro, who as the National Indigenous Television’s political correspondent used one of only two interviews he was ever able to secure with her to grill her on why she wouldn’t deliver reparations to members of the Stolen Generations. He never received another interview.

Maybe he should have cooked up a dessert, but Munners, from my knowledge, isn’t a very good chef.

Jenny Macklin

When Macklin left the Indigenous Affairs portfolio, The Australian’s Patricia Karvelas delivered a glowing but completely irrational portrait of her tenure, claiming she had brought along the left to completely ‘transform Indigenous affairs’. It was completely ridiculous, but was a style of reporting that is alive and well in Australia – and it’s in the same camp as Kitchen Cabinet. There is nothing new about this. They’re just different styles of propaganda.

Crabb has her own type of power. She is very well-paid as one of the ABC’s ‘top’ political analysists and is complicit in framing the very limited discourse we have around issues affecting our most vulnerable. Giving Morrison a platform to sell himself does nothing in uncovering the dark, damp underbelly of Parliament House, the places where cake quickly turns mouldy.

In interviews leading up to last night’s Kitchen Cabinet, Crabb seems to have anticipated a bit of backlash. Questioned by the Sydney Morning Herald about how some journalists may think her show comes across as soft, she said: “My view is that when you sit down with someone in a peaceful way, or when you go to someone’s house… you get something different… For my money, I think it adds something and gives a more rounded sense of who this person is.”

Crabb seems to have a fascination with ensuring we realise that politicians are people too. She wants to humanise them because she feels they have somehow been unfairly maligned. She told the Herald Sun: “In my experience, they’re far better motivated and nicer people than is widely believed.”

But Crabb fundamentally misses the point of journalism. It’s not about humanising those in power, it’s about humanising those who are let down by those in power. But perhaps it is symptomatic of a wider problem, the fact that our most famous journalists, with the greatest platforms, now have more in common with those they are supposed to challenge, rather than those who are being let down by a corrosive political system.

Crabb claims that this was never the intention of the programme, that it is supposed to be soft, but the fact is in a space that is so crowded with soft, unquestioning journalists who are a complete disservice to the public, this high profile format provides only more of the same. We trust those we think we know, and we unconsciously prejudice their opinions above those who are unfamiliar. Crabb is helping Australia wash down the lies of our nation’s politicians.

This is certainly the case in Indigenous affairs, where solutions that are more palatable to white journalists are privileged over the solutions put forward by Aboriginal people themselves. The black voices of those who tell white people what they want to hear are accepted by non-Indigenous journalists because it mirrors their own experiences. That’s why white politicians can get away with so many lies, and spread their neoliberal agenda insidiously through Aboriginal policy – because white journalists are blinkered and, for the most part, don’t realise they are. They are more more likely to trust those who are like them – and sadly those people are likely to be a white politician than a blackfella dealing with multiple forms of complex trauma trying to heal his or her community.

The same can be said for Crabb and her ridiculous, sickening show. You can spice it up as much as you like, but the ingredients used to cook up Kitchen Cabinet are the same used in the majority of political journalism today. And until we start to realise that this is still largely propaganda, it will keep us, and our standard of political debate, dangerously unhealthy.

[A Darumbul woman from central Queensland, Amy McQuire is the former editor of the National Indigenous Times and Tracker magazine.]

Knowledgeable people and authentic activists that are going to the “People’s” Climate March must re-ignite the “People’s Agreement” (Cochabamba, Bolivia, 2010), reject 350’s corporate agenda, and step aside for the Indigenous nations to resume their proven leadership in protecting Mother Earth.

Participants sit in bleachers at the packed World People’s Summit on Climate Change and Mother Earth’s Rights, Photo by The City Project

The World People’s Conference on Climate Change and the Rights of Mother Earth that took place in April of 2010 in Cochabamba, Bolivia, was the first and only climate conference that 1) was led by Indigenous Peoples (approx. 35,000 people attended), 2) was hosted by a state with an Indigenous President (Bolivia’s first Indigenous President) 3) was presented by a state with a very strong position on climate change (still to this date, the state that holds the strongest position in the world), and 4) produced the first democratically written document by its members as an answer to climate change – later to be submitted and recognized by the United Nations (due to the State of Bolivia representatives, no thanks to climate justice groups.) The resulting declaration, the People’s Agreement that resulted from this conference, would come to represent the only climate declaration ever written that could serve as an ideological and scientific foundation to build upon; that could have possibly (and realistically) averted, or at least mitigated, advancing climate crisis and ecological collapse – if only it had been acted upon at that time.

It was during this conference that American 350.org co-founder, Kelly Blynn, had a tantrum. The People’s Agreement was calling for a maximum of 300 parts per million of carbon dioxide. When pressed (by the former Green Party Canada leader and activist, Joan Russow, and myself) to consider the necessity of changing the 350.org logo (by crossing it out with an x and placing the new number/logo “300” beside it), an irritated Blynn stated that she and her co-founders would never agree to do so as 350.org was “the most powerful brand in the world.” (For the moment, let’s ignore the fact that “the most powerful brand in the world” aside, 350 ppm is a death sentence for coral reefs, small island developing states, and billions of people living along low lying coastlines. A fact disclosed in an Alliance of Small Island States Briefing prior to COP15.)

Whiteness & Aversive Racism

In the ultimate display of arrogance, it was clearly demonstrated that 350.org’s sole purpose for attending the conference in Bolivia was to literally undermine the host country’s official policy position on climate change (300 ppm, 1ºC limit, etc.). After exhausting all resources to have the “brand” (numeral 350) adopted as the official target cited in the evolving text of the draft document (350 ppm rather than 300 ppm), their efforts were finally defeated after both Russow and I challenged the 350.org colonial superiority at that evening’s plenary, which was packed with Bolivian citizens. Ultimately, the pre-industrial measurement of 280 ppm was rightfully added to the document. [1]

Ironically, the Bolivian-hosted conference was created in direct response to the December 2009 United Nations Climate Change Conference (COP 15 or “Hopenhagen”) in Copenhagen, Denmark, where Avaaz and 350.org, under the umbrella of TckTckTck (a campaign created by Havas advertising agency), undermined the necessary targets and radical emission reductions courageously put forward by the some of the Earth’s most vulnerable states. The Copenhagen conference’s proposed climate goal was a full one degree Celsius higher than the one put forth by the State of Bolivia, thereby knowingly sentencing these populations to certain death in order to maintain white Euro-American privilege. [The Most Important COP Briefing That No One Ever Heard | Truth, Lies, Racism & Omnicide]

While the State of Bolivia demanded that a 1ºC temperature increase not be exceeded, and the G77 called for severe, radical and necessary emission cuts, the non-profit industrial complex (NPIC), including most “climate justice” groups called for double this: the target of a full 2ºC temperature increase. A few of the more legitimate groups barely mustered the valour to “demand” the world not exceed 1.5ºC. One may wish to note that over 20 years ago, both Greenpeace and Friends of the Earth fully recognized the global average temperature increase must not exceed 1ºC (as clearly evidenced in documents). Yet at COP15, two decades later with climate change advancing rapidly, both groups under the TckTckTck umbrella participated in the 2ºC lie and the manipulation of civil society.

[1] “Developed countries shall take the lead and strive towards returning greenhouse gas concentrations in the atmosphere to well below 300 ppm CO2eq with a view to returning concentrations to levels as close as possible to pre-industrial levels in the longer-term, and to limit the average global temperatures to a maximum level of 1ºC with a view to returning temperatures to levels as close as possible to pre-industrial levels in the longer-term, with deep and adequate economy wide emissions reductions in the medium and long terms and taking effective measures to fulfill their commitments relating to the provision of substantial financial resources, capacity building and to provide technology
development and transfer of environmentally sound technologies and know how to developing country Parties. These enabling means are critical and an important measure to enhance the contribution and voluntary efforts of developing country Parties to the efforts of stabilizing of greenhouse gas concentrations in the atmosphere.”

*Notes Via Kat Stevens: “This piece originally appeared as part of a series called, “Millenials Take On Climate Change” on the website, Policy Mic. The title I had wanted to go with for this piece was, “How Big Green NGOs Are Harming the Environmental Movement”. Only 800 words were allowed. Policy Mic asked me to become a regular contributor after this piece but I declined once they repeatedly told me that a piece featuring an interview with a frontline indigenous organizer fighting tar sands pipelines wasn’t relevant for their readers.”

Inspired by artists, academics and activist colleagues who have rolled their eyes at the spiritual beliefs of their Indigenous counterparts as well as protested the inclusion of prayer and ceremony into political, academic and artistic activities, I have decided to share my thinking on some fundamental differences in values and knowledge ways that impede relationship-making across our communities.

While I can’t generalize about what Indigenous or other racialized peoples mean by the words “decolonization”, anti-racist or “anti-colonial”, I can certainly observe how SOME philosophies and action strategies employed in leftist movements relegate anti-colonial and anti-racist struggles to the periphery. →

Like this:

There was no illusion of collaboration between Ottawa and the Assembly of First Nations on Friday. AFN is wholly dependent on Ottawa for its existence. They are collaborators by colonial design. They may see themselves as making the best of a bad situation, but they are not challenging the system of dominion. →

During a Dec 30 press conference on her 20th day of hunger striking, Attawapiskat chief Theresa Spence called on other Indian Act chiefs to take control of the grassroots movement, stating in a written text (read out by one of her aides): “First Nations leadership needs to take charge and control of the situation on behalf of the grassroots movement.” →

In an exclusive interview (August, 2010) with documentary filmmaker Rebecca Sommer, Chief Aritana Yawalapiti explains how his people and his region are aggressively targeted and lied to by NGOs (ISA). This video demonstrates how disturbingly manipulative and deceptive NGOs can be when seeking compliance for their funders, in this particular instance for REDD+ projects.

The Following Anti-REDD declarations (compilation) and commentary below are by Kjell Kühne:

If you are against REDD, you are not alone. Around the world, a growing number of communities, organizations and movements as well as experts are not limiting themselves to asking critical questions about REDD any more, they have explicitly declared their opposition to the mechanism. A coalition of indigenous peoples’ organizations has called for a global moratorium on REDD projects. Bolivia has a mandate (from the Cochabamba People’s Summit) to not let REDD pass at the UNFCCC level.

Letter from the State of Acre, October 2011, Rio Branco, Brazil.Open Letter of Concern to the International Donor Community about the Diversion of Existing Forest Conservation and Development Funding to REDD+, October 2011.

In my June 26 editorial Extinguishing Sovereignty, I discussed how the extortion practiced by the Government of Canada toward its indigenous First Nations — as a means to terminate their continued existence as culturally distinct peoples — was in violation of all international law related to racial discrimination and human rights. While not a surprise, given Canada’s notorious track record in the international arena, the persistence of Canada’s government in this modern era ethnic cleansing project is nonetheless disturbing.

As Russell Diabo observes in his essay from First Nations Strategic Bulletin, Canada’s termination plan for First Nations has hit a snag, and due to its perpetual habit of reneging on both modern and older treaties, First Nations leaders may eventually determine there is no longer anything to gain and everything to lose from negotiating with Canada over its aboriginal and inherent treaty rights. If anything is to be learned from the bad faith process of negotiating with someone who only wants to destroy your people, it is that there is really only one legitimate response, and that is to resist.

As Diabo notes, to contemplate Canada’s take it or leave it approach, by compromising their constitutional and international rights, indigenous lands and resources will be auctioned off in fire sales to China and other bidders looking for bargain basement deals, that over time will leave their peoples impoverished in body, mind and spirit. Given what’s at stake, he says, it’s time for First Nations to stand up and say no.

Watch “Emergency All Nations Great Peace Gathering July 15-20, 2012 – Urgent memo to all Nations”:

It created waves of headlines around the world when the Munduruku, an Indigenous nation of approximately 13000 living in the state Para, Brazil, signed a carbon credit sales contract (REDD) with Celestial Green Ventures.

I uncovered this fact during my 2 1/2 month visit in the state of Para where I was investigating the Belo Monte dam issue. Upon hearing the announcement, I called a human rights and climate justice colleague Marquinho Mora from the organization Faor, who informed me that the Munduruku community was indeed very confused about the news themselves.

Interestingly, at the same time I was able to get my hands on 3 REDD contracts signed between Indigenous nations in Altamira area, and an criminal individual, by the name Benedito Milenio Junior.

Yet Milenio did not sign on behalf of his company, he signed as an individual, with no references to the company he claimed to the indigenous chiefs he represented. →